VI
CHELLA AND THE GREAT MOSQUE
The Merinid Sultans of Rabat had a terribly troublesome neighbour across the Bou-Regreg, and they built Chella to keep an eye on the pirates of Sale. But Chella has fallen like a Babylonian city triumphed over by the prophets; while Sale, sly, fierce and irrepressible, continued till well on in the nineteenth century to breed pirates and fanatics.
The ruins of Chella lie on the farther side of the plateau above the native town of Rabat. The mighty wall enclosing them faces the city wall of Rabat, looking at it across one of those great red powdery wastes which seem, in this strange land, like death and the desert forever creeping up to overwhelm the puny works of man.
The red waste is scored by countless trains of donkeys carrying water from the springs of Chella, by long caravans of mules and camels, and by the busy motors of the French administration; yet there emanates from it an impression of solitude and decay which even the prosaic tinkle of the trams jogging out from the European town to the Exhibition grounds above the sea cannot long dispel.
Perpetually, even in the new thriving French Morocco, the outline of a ruin or the look in a pair of eyes shifts the scene, rends the thin veil of the European Illusion, and confronts one with the old grey Moslem reality. Passing under the gate of Chella, with its richly carved corbels and lofty crenellated towers, one feels one’s self thus completely reabsorbed into the past.
Below the gate the ground slopes away, bare and blazing, to a hollow where a little blue-green minaret gleams through fig-trees, and fragments of arch and vaulting reveal the outline of a ruined mosque.
Was ever shade so blue-black and delicious as that of the cork-tree near the spring where the donkey’s water-cans are being filled? Under its branches a black man in a blue shirt lies immovably sleeping in the dust. Close by women and children splash and chatter about the spring, and the dome of a saint’s tomb shines through lustreless leaves. The black man, the donkeys, the women and children, the saint’s dome, are all part of the inimitable Eastern scene in which inertia and agitation are so curiously combined, and a surface of shrill noise flickers over depths of such unfathomable silence.
The ruins of Chella belong to the purest period of Moroccan art. The tracery of the broken arches is all carved in stone or in glazed turquoise tiling, and the fragments of wall and vaulting have the firm elegance of a classic ruin. But what would even their beauty be without the leafy setting of the place? The “unimaginable touch of Time” gives Chella its peculiar charm: the aged fig-tree clamped in uptorn tiles and thrusting gouty arms between the arches; the garlanding of vines flung from column to column; the secret pool to which childless women are brought to bathe, and where the tree springing from a cleft of the steps is always hung with the bright bits of stuff which are the votive offerings of Africa.
The shade, the sound of springs, the terraced orange-garden with irises blooming along channels of running water, all this greenery and coolness in the hollow of a fierce red hill make Chella seem, to the traveller new to Africa, the very type and embodiment of its old contrasts of heat and freshness, of fire and languor. It is like a desert traveller’s dream in his last fever.
Yacoub-el-Mansour was the fourth of the great Almohad Sultans who, in the twelfth century, drove out the effete Almoravids, and swept their victorious armies from Marrakech to Tunis and from Tangier to Madrid. His grandfather, Abd-el-Moumen, had been occupied with conquest and civic administration. It was said of his rule that “he seized northern Africa to make order prevail there”; and in fact, out of a welter of wild tribes confusedly fighting and robbing he drew an empire firmly seated and securely governed, wherein caravans travelled from the Atlas to the Straits without fear of attack, and “a soldier wandering through the fields would not have dared to pluck an ear of wheat.”
[Illustration: From a photograph from the Service des Beaux-Arts au Maroc
Chella—ruins of mosque]
His grandson, the great El-Mansour, was a conqueror too; but where he conquered he planted the undying seed of beauty. The victor of Alarcos, the soldier who subdued the north of Spain, dreamed a great dream of art. His ambition was to bestow on his three capitals, Seville, Rabat and Marrakech, the three most beautiful towers the world had ever seen; and if the tower of Rabat had been completed, and that of Seville had not been injured by Spanish embellishments, his dream would have been realized.
The “Tower of Hassan,” as the Sultan’s tower is called, rises from the plateau above old Rabat, overlooking the steep cliff that drops down to the last winding of the Bou-Regreg. Truncated at half its height, it stands on the edge of the cliff, a far-off beacon to travellers by land and sea. It is one of the world’s great monuments, so sufficient in strength and majesty that until one has seen its fellow, the Koutoubya of Marrakech, one wonders if the genius of the builder could have carried such perfect balance of massive wall-spaces and traceried openings to a triumphant completion.
Near the tower, the red-brown walls and huge piers of the mosque built at the same time stretch their roofless alignment beneath the sky. This mosque, before it was destroyed, must have been one of the finest monuments of Almohad architecture in Morocco: now, with its tumbled red masses of masonry and vast cisterns overhung by clumps of blue aloes, it still forms a ruin of Roman grandeur.
The Mosque, the Tower, the citadel of the Oudayas, and the mighty walls and towers of Chella, compose an architectural group as noble and complete as that of some mediaeval Tuscan city. All they need to make the comparison exact is that they should have been compactly massed on a steep hill, instead of lying scattered over the wide spaces between the promontory of the Oudayas and the hillside of Chella.
The founder of Rabat, the great Yacoub-el-Mansour, called it, in memory of the battle of Alarcos, “The Camp of Victory” (_Ribat-el-Path_), and the monuments he bestowed on it justified the name in another sense, by giving it the beauty that lives when battles are forgotten.
II
VOLUBILIS, MOULAY IDRISS AND MEKNEZ
I
VOLUBILIS
One day before sunrise we set out from Rabat for the ruins of Roman Volubilis.
From the ferry of the Bou-Regreg we looked backward on a last vision of orange ramparts under a night-blue sky sprinkled with stars; ahead, over gardens still deep in shadow, the walls of Sale were passing from drab to peach-colour in the eastern glow. Dawn is the romantic hour in Africa. Dirt and dilapidation disappear under a pearly haze, and a breeze from the sea blows away the memory of fetid markets and sordid heaps of humanity. At that hour the old Moroccan cities look like the ivory citadels in a Persian miniature, and the fat shopkeepers riding out to their vegetable-gardens like Princes sallying forth to rescue captive maidens.
Our way led along the highroad from Rabat to the modern port of Kenitra, near the ruins of the Phenician colony of Mehedyia. Just north of Kenitra we struck the trail, branching off eastward to a European village on the light railway between Rabat and Fez, and beyond the railway-sheds and flat-roofed stores the wilderness began, stretching away into clear distances bounded by the hills of the Rarb,[A] above which the sun was rising.
[Footnote A: The high plateau-and-hill formation between Tangier and Fez.]
Range after range these translucent hills rose before us, all around the solitude was complete. Village life, and even tent life, naturally gathers about a river-bank or a spring; and the waste we were crossing was of waterless sand bound together by a loose desert growth. Only an abandoned well-curb here and there cast its blue shadow on the yellow bled, or a saint’s tomb hung like a bubble between sky and sand. The light had the preternatural purity which gives a foretaste of mirage: it was the light in which magic becomes real, and which helps to understand how, to people living in such an atmosphere, the boundary between fact and dream perpetually fluctuates.
The sand was scored with tracks and ruts innumerable, for the road between Rabat and Fez is travelled not only by French government
motors but by native caravans and trains of pilgrims to and from the sacred city of Moulay Idriss, the founder of the Idrissite dynasty, whose tomb is in the Zerhoun, the mountain ridge above Volubilis. To untrained eyes it was impossible to guess which of the trails one ought to follow; and without much surprise we suddenly found the motor stopping, while its wheels spun round vainly in the loose sand.
The military chauffeur was not surprised either; nor was Captain de M., the French staff-officer who accompanied us.
“It often happens just here,” they admitted philosophically. “When the General goes to Meknez he is always followed by a number of motors, so that if his own is stuck he may go on in another.”
This was interesting to know, but not particularly helpful, as the General and his motors were not travelling our way that morning. Nor was any one else, apparently. It is curious how quickly the bled empties itself to the horizon if one happens to have an accident in it! But we had learned our lesson between Tangier and Rabat, and were able to produce a fair imitation of the fatalistic smile of the country.
The officer remarked cheerfully that somebody might turn up, and we all sat down in the bled.
A Berber woman, cropping up from nowhere, came and sat beside us. She had the thin suntanned face of her kind, brilliant eyes touched with khol, high cheek-bones, and the exceedingly short upper lip which gives such charm to the smile of the young nomad women. Her dress was the usual faded cotton shift, hooked on the shoulders with brass or silver clasps (still the antique fibulae), and wound about with a vague drapery in whose folds a brown baby wriggled.
The coolness of dawn had vanished and the sun beat down from a fierce sky. The village on the railway was too far off to be reached on foot, and there were probably no mules there to spare. Nearer at hand there was no sign of help, not a fortified farm, or even a circle of nomad tents. It was the unadulterated desert—and we waited.
Not in vain; for after an hour or two, from far off in the direction of the hills, there appeared an army with banners. We stared at it unbelievingly. The mirage, of course! We were too sophisticated to doubt it, and tales of sun-dazed travellers mocked by such visions rose in our well-stocked memories.
The chauffeur thought otherwise. “Good! That’s a pilgrimage from the mountains. They’re going to Sale to pray at the tomb of the marabout; to-day is his feast-day.”
And so they were! And as we hung on their approach, and speculated as to the chances of their stopping to help, I had time to note the beauty of this long train winding toward us under parti-colored banners. There was something celestial, almost diaphanous, in the hundreds of figures turbaned and draped in white, marching slowly through the hot colorless radiance over the hot colorless sand.
The most part were on foot, or bestriding tiny donkeys, but a stately Caid rode alone at the end of the line on a horse saddled with crimson velvet, and to him our officer appealed.
The Caid courteously responded, and twenty or thirty pilgrims were ordered to harness themselves to the motor and haul it back to the trail, while the rest of the procession moved hieratically onward.
I felt scruples at turning from their path even a fraction of this pious company; but they fell to with a saintly readiness, and before long the motor was on the trail. Then rewards were dispensed; and instantly those holy men became a prey to the darkest passions. Even in this land of contrasts the transition from pious serenity to rapacious rage can seldom have been more rapid. The devotees of the marabout fought, screamed, tore their garments and rolled over each other with sanguinary gestures in the struggle for our pesetas; then, perceiving our indifference, they suddenly remembered their religious duties, scrambled to their feet, tucked up their flying draperies, and raced after the tail-end of the procession.
Through a golden heat-haze we struggled on to the hills. The country was fallow, and in great part too sandy for agriculture, but here and there we came on one of the deep-set Moroccan rivers, with a reddish-yellow course channelled between perpendicular banks of red earth, and marked by a thin line of verdure that widened to fruit-gardens wherever a village had sprung up. We traversed several of these “sedentary”[A] villages, nourwals of clay houses with thatched conical roofs, in gardens of fig, apricot and pomegranate that must be so many pink and white paradises after the winter rains.
[Footnote A: So called to distinguish them from the tent villages of the less settled groups.]
One of these villages seemed to be inhabited entirely by blacks, big friendly creatures who came out to tell us by which trail to reach the bridge over the yellow oued. In the oued their womenkind were washing the variegated family rags. They were handsome blue-bronze creatures, bare to the waist, with tight black astrakhan curls and firmly sculptured legs and ankles; and all around them, like a swarm of gnats, danced countless jolly pickaninnies, naked as lizards, with the spindle legs and globular stomachs of children fed only on cereals.
Half terrified but wholly interested, these infants buzzed about the motor while we stopped to photograph them; and as we watched their antics we wondered whether they were the descendants of the little Soudanese boys whom the founder of Meknez, the terrible Sultan Moulay-Ismael, used to carry off from beyond the Atlas and bring up in his military camps to form the nucleus of the Black Guard which defended his frontiers. We were on the line of travel between Meknez and the sea, and it seemed not unlikely that these nourwals were all that remained of scattered outposts of Moulay-Ismael’s legionaries.
After a time we left oueds and villages behind us and were in the mountains of the Rarb, toiling across a high sandy plateau. Far off a fringe of vegetation showed promise of shade and water, and at last, against a pale mass of olive-trees, we saw the sight which, at whatever end of the world one comes upon it, wakes the same sense of awe: the ruin of a Roman city.
Volubilis (called by the Arabs the Castle of the Pharaohs) is the only considerable Roman colony so far discovered in Morocco. It stands on the extreme ledge of a high plateau backed by the mountains of the Zerhoun. Below the plateau, the land drops down precipitately to a narrow river-valley green with orchards and gardens, and in the neck of the valley, where the hills meet again, the conical white town of Moulay Idriss, the Sacred City of Morocco, rises sharply against a wooded background.
So the two dominations look at each other across the valley: one, the lifeless Roman ruin, representing a system, an order, a social conception that still run through all our modern ways, the other, the untouched Moslem city, more dead and sucked back into an unintelligible past than any broken architrave of Greece or Rome.
Volubilis seems to have had the extent and wealth of a great military outpost, such as Timgad in Algeria; but in the seventeenth century it was very nearly destroyed by Moulay-Ismael, the Sultan of the Black Guard, who carried off its monuments piece-meal to build his new capital of Meknez, that Mequinez of contemporary travellers which was held to be one of the wonders of the age.
Little remains to Volubilis in the way of important monuments: only the fragments of a basilica, part of an arch of triumph erected in honour of Caracalla, and the fallen columns and architraves which strew the path of Rome across the world. But its site is magnificent; and as the excavation of the ruins was interrupted by the war it is possible that subsequent search may bring forth other treasures comparable to the beautiful bronze sloughi (the African hound) which is now its principal possession.
It was delicious, after seven hours of travel under the African sun, to sit on the shady terrace where the Curator of Volubilis, M. Louis Chatelain, welcomes his visitors. The French Fine Arts have built a charming house with gardens and pergolas for the custodian of the ruins, and have found in M. Chatelain an archaeologist so absorbed in his task that, as soon as conditions permit, every inch of soil in the circumference of the city will be made to yield up whatever secrets it hides.
II
MOULAY IDRISS
We lingered under the pergolas of Volubilis till the heat grew less into
lerable, and then our companions suggested a visit to Moulay Idriss.
[Illustration: From a photograph from the Service des Beaux-Arts au Maroc
Volubilis—the western portico of the basilica of Antonius Pius]
Such a possibility had not occurred to us, and even Captain de M. seemed to doubt whether the expedition were advisable. Moulay Idriss was still said to be resentful of Christian intrusion: it was only a year before that the first French officers had entered it.
But M. Chatelain was confident that there would be no opposition to our visit, and with the piled-up terraces and towers of the Sacred City growing golden in the afternoon light across the valley it was impossible to hesitate.
We drove down through an olive-wood as ancient as those of Mitylene and Corfu, and then along the narrowing valley, between gardens luxuriant even in the parched Moroccan autumn. Presently the motor began to climb the steep road to the town, and at a gateway we got out and were met by the native chief of police. Instantly at the high windows of mysterious houses veiled heads appeared and sidelong eyes cautiously inspected us. But the quarter was deserted, and we walked on without meeting any one to the Street of the Weavers, a silent narrow way between low whitewashed niches like the cubicles in a convent. In each niche sat a grave white-robed youth, forming a great amphora-shaped grain-basket out of closely plaited straw. Vine-leaves and tendrils hung through the reed roofing overhead, and grape-clusters cast their classic shadow at our feet. It was like walking on the unrolled frieze of a white Etruscan vase patterned with black vine garlands.
The silence and emptiness of the place began to strike us: there was no sign of the Oriental crowd that usually springs out of the dust at the approach of strangers. But suddenly we heard close by the lament of the rekka (a kind of long fife), accompanied by a wild thrum-thrum of earthenware drums and a curious excited chanting of men’s voices. I had heard such a chant before, at the other end of North Africa, in Kairouan, one of the other great Sanctuaries of Islam, where the sect of the Aissaouas celebrate their sanguinary rites in the Zaouia[A] of their confraternity. Yet it seemed incredible that if the Aissaouas of Moulay Idriss were performing their ceremonies that day the chief of police should be placidly leading us through the streets in the very direction from which the chant was coming. The Moroccan, though he has no desire to get into trouble with the Christian, prefers to be left alone on feast-days, especially in such a stronghold of the faith as Moulay Idriss.
In Morocco Page 3